I do not think there is any reasonable translation of the word ‘alaq other than to use it in primitive meanings. It is a mistake to speak of a ‘blood clot’ here. It is a derivative meaning which is not as appropriate in this context. The evolution of the embryo inside the maternal uterus is only briefly described, but the description is accurate, because the simple words referring to it correspond exactly to fundamental stages in its growth. This is what we read in a part of verse 14 from Chapter 23 Al Mu’minoon:
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا
“We fashioned you into something which clings into a chewed lump of flesh and We fashioned the chewed flesh into bones and We clothed the bones with intact flesh.”
The term ‘chewed flesh’ mudghah corresponds exactly to the appearance of the embryo at a certain stage in its development. It is known that the bones develop inside this mass and that they are then covered with muscle. This is the meaning of the term ‘intact flesh’ lahm. We know today that the embryo passes through a stage where some parts are in proportion and others out of proportion with what is later to become the individual. This is the obvious meaning of a part of verse 5, in Chapter 22 Al Hajj, which reads as follows :
مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَة
“We fashioned you from something which clings, then into a lump of flesh in proportion and out of proportion.”
In a part of verse 9, Chapter 32 Al Sajdah there is a reference to the senses and internal organs of the body:
وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَة
“God appointed for you senses of hearing, sight and hearts.”
All these illustrations are in complete harmony with what was to be discovered centuries after the death of prophet Muhammad (pbuh). It is inconceivable that many statements in the Qur’an, which are connected with science, could be a work of a man. It is therefore perfectly legitimate to not only regard the Qur’an as an expression of revelation but also to be awarded very special place on account of guarantee of authenticity it provides and reflections present in it , when studied even today appear as a challenge to human knowledge.